Frank

Well, I think I have mentioned this before in passing on Mike’s site as well as here. But repeating the truth never hurts. And so I will speak it out here a bit more fully. The rigid distinction so often made by complementarians between prophecy as the “forth-telling” or the proclamation of God’s word to the congregation, and the teaching and instruction of the congregation on the basis of God’s Word already given, is not to be found in the New Testament itself. If anything, they are presented as different forms of “speaking God’s word” that overlap and complement one another as far as regards the instruction, encouragement and exhortation of God’s people.

For example, Silas and Judas, who ministered as prophets in the Jerusalem church, after the adjournment of the Great Council in Acts 15, were sent along with Paul and Barnabas to confirm the Message of God already given concerning the Gentile-Jew controversy: “We have heard that some went out from us without our authorization and disturbed you…Therefore we are send Judas and Silas to confirm by word of mouth what we are writing” (Acts 15:24-27, TNIV). And then Luke records that after the letter was received and read by the church at Antioch, “Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers,” which preaching and teaching confirmed the written message Antioch had received from Jerusalem.

But let me say a little more about Judas the prophet, which I think confirms the point I am making. Earle E. Ellis, in his book, PROPHECY AND HERMENEUTIC IN EARLIEST CHRISTIANITY, very convincingly argues that not only was the prophet Judas of Acts 15 the author of the Letter of Jude, but that the Letter of Jude is the primary example of what he calls “prophetic exegesis” of the OT, designed to show the typological and prophetic parallels between the dangers of the false prophets to Israel and the false prophets rising up in the Church, the intent being to warn, instruct and exhort believers to contend for the Gospel faith. Now if Judas, as a prophet, gave this kind of preaching in Jerusalem, why could not have Philip’s daughter’s, who prophesied among the people of the church in Caesarea, at times engaged in similar exegesis of the OT? No distinction is made between this man and Philip’s daughters, as far as the nature and function of their prophetic ministry is concerned.

Therefore, those who make this rigid distinction, and then deny women from either teaching or preaching God’s Word to the congregation, do not have NT support for their position. And so the burden of proof rests with them.